Word: bishop
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Dates: during 1970-1979
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...that the action of 64 per cent of the eligible voters of Rhodesia (who went to the polls to choose a black-majority government) supports continued white domination on Rhodesia is wrong. The election of Bishop Abel Muzorewa--who is no puppet--if anything indicates a decline in that domination. Rhodesia, as Mr. Koblitz says, is a country torn by war, but it appears that the recent elections bear the possibility for something missing for six years since the conflict began: peace. In an international view, the problem has been how to achieve a form of majority rule whose legitimacy...
...election preserved a constitution that left in white hands the civil service, police, army, and judiciary. But it was the election of a popular black (who showed impressive popular support) as top man all the same. There is adistinct possibility that the Bishop may try to change the constitution--it would take impressive political skill, but with the support of the United States and Britain it is closer to reality...
Thatcher shares a fear widespread among Tories that in pursuing SALT Carter has lost sight of the global Soviet threat. An early test for the Anglo-American alliance may come over Zimbabwe-Rhodesia. Many Tories favor recognition of the new biracial government headed by Bishop Abel Muzorewa. It is unlikely, though, that the Thatcher government would move to recognize the new Zimbabwe-Rhodesian regime prior to the August meeting of the Commonwealth Conference in Zambia...
Winning such acceptance from Latin America's bishops has been no easy achievement. Often, says Bishop Anibal Maricevich Fleitas of Concepcidn, Paraguay, the comunidades have seemed a threat to more traditional Catholics because they want the bishops to be "brothers and servants of the poor." This stance, he adds, also makes them "like pepper thrown in the eyes of the government." In fact, scores or perhaps hundreds of comunidad leaders, both priests and laymen, have been imprisoned, tortured and even killed because of their "conscientization," awakening a sense of grievance, among poor people...
...rooted in the liberalization of the Latin hierarchy that followed the Second Vatican Council's emphasis on the need of the church to play a more active role in social and economic life. It was given added thrust by the 1968 CELAM in Medellin, Colombia, when the bishops overwhelmingly denounced the "institutionalized violence" of various Latin American governments. Since then, many supporters of the comunidades have enthusiastically adopted the language and goals of the "theology of liberation," a peculiar blend of Marxian economic analysis and Gospel imperatives, best articulated by Peruvian Priest Gustavo Gutierrez in the early 1970s. Observes...